Section I
Mandate
The 1992 General Conference adopted Calendar item 955 on page 1198 of the Advance Daily Christian Advocate, and page 357 of the Daily Christian Advocate as amended. The General Council on Ministries received this referral which directed it to study "the possibilities of expanding The United Methodist Church's mission and ministry in Alaska in the light of emerging economic, social and environmental issues and spiritual needs and to report its findings to the 1996 General Conference."
Study Team
Four members of the General Council on Ministries' Missional Emphasis Division were selected to be on the Study Team. This team also included resource persons from the National Division, (two staff persons and one director), and the GCOM president who provides episcopal leadership for the Alaska Missionary Conference. One of the GCOM members of the study team was also a clergy person serving a church in Alaska.
Method of Research
A case study approach was used as the method of research for implementing this General Conference referral. A case study is a qualitative method of conducting research which is based on examining and viewing the world by understanding and making sense of data from the respondent's point of view which is context specific. Basically, qualitative research is a way of looking closer at a certain section of reality from the individual's world and context, and then making sense out of the collective make-up of what is seen, heard, and observed. This research method elicits data face-to-face which is then transcribed, analyzed, and studied. This process requires sensitivity and understanding of the world of participants; seeking to look closer at their perspectives by experiencing firsthand events, actions, behavior, attitudes, and input within a specific context. Qualitative research is a descriptive view of reality, and it is context specific.
Following data collection, emerging themes and commonalities begin to tell a story and paint a picture. Themes and commonalities are identified which enable researchers to make sense of the world they are examining through the use of inductive logic. Qualitative research recognizes that the context has the greatest impact on social behavior. Therefore, the researcher helps to provide an understanding about multiple perspectives and methods. The use of qualitative research helps to attain a level of understanding and explanations not possible through conventional experimental or survey design. The case study has a dual aim of arriving at a comprehensive understanding of the group or context under study and developing a general theoretical statement about regularities in social structure and process. Qualitative research presents a rich description of a situation in the voice of the "people."
Preliminary Consultation
This study process began immediately following the 1992 General Conference when the general secretary of GCOM, Dr. C. David Lundquist, and the associate general secretary of GCOM, Dr. Trudie Kibbe Reed, consulted with the deputy general secretary of the National Program Division of the General Board of Global Ministries regarding the implementation of the referral. The General Council on Ministries' staff also consulted with the Reverend Carol Seckel who was the conference superintendent of the Alaska Missionary Conference during the initial phase of the study.
At the Western Jurisdiction Joint Training Event in January 1993, the GCOM staff met with all (22) leaders from the Alaska Missionary Conference who attended that event. Issues and needs of the Alaska Missionary Conference were heard, listed, and shared with the study team.
Needs Assessment
The "Needs Assessment" (Inquiry Form) was field tested and then sent to key leaders in the Alaska Missionary Conference who had attended the Western Jurisdiction Joint Training Event. This Inquiry Form included a place for the listing of additional names and addresses of other persons recommended to complete the form. This procedure permitted the GCOM to elicit data from additional leaders because of this self-generating input process. The "Needs Assessment" was helpful in identifying salient concerns related to the study mandate, "expanding mission and ministry in Alaska." Responses from the "Needs Assessment" were received from both clergy and lay persons within the Alaska Missionary Conference, as well as persons who had provided leadership in the conference in previous years. Data were also gathered from the General Board of Global Ministries regarding property owned by the National Program Division of the Board.
Key themes identified in this process informed the direction of the study process for on-site visits. The key themes from the "Needs Assessment" were as follows:
Key Themes
Expansion of Ministry. When the issue of expansion was raised in the survey, many interpreted expansion to mean the start-up of new ministries, new churches, and greater community outreach. Given distances between regions, travel costs, weather patterns, plus the vastness of the state, a real challenge for the Alaska Missionary Conference is to ensure effective communication and outreach. In response to the issue of communication, some respondents identified the need for wider circulation of a conference newspaper. There were perceptions that the then current conference newspaper "Mission Monitor" was targeted primarily to professional leaders. In 1994 the name was changed to "The Aurora Witness." Respondents discussed current outreach programs that included food banks, soup kitchens, and places for homeless persons. Expansion of ministry needs included more services for youth and young adults, additional community centers to provide social services, camping programs, experimental ministries such as airplane ministries, roadway ministries, and ministries sensitive to native persons. Funding was consistently mentioned in almost all the surveys as necessary for the expansion of ministries.
Relationship With Alaska Pacific University Respondents were generally unclear about the relationship between the Missionary Conference and the Alaska Pacific University. It was not apparent to respondents that this institution was playing a significant role in the expansion of mission and ministry in Alaska. Several persons cited budget constraints as a key factor in the University not being more involved with the conference.
Native Issues. Another consistent theme was the importance of Native issues, requiring sensitivity to ministries by, for, and with native Alaskans. It was noted that the Comity Act (historic interdenominational agreement for evangelization to be explained later in this report) continues to have great bearing on outreach to native villages. Respondents noted difficulty in making a significant impact in the area of native ministries, but expressed the desire for the Conference and all local churches to be more effective in outreach to native persons.
Clergy. General concern was expressed about "burn-out" among pastors serving the Alaska Missionary Conference. Questions were raised about renewal and continuing education. A few respondents wondered where the places were in the system to care for pastors who needed renewal. One clergy respondent noted one way clergy deal with burn-out is through monthly meetings that provide prayer, spiritual encouragement, and moral support for one another. There was some tension around the process of clergy recruitment, ordination, and the need to find more creative ways to draw from the leadership within the state.
Relationship with the General Church Through the National Program Division of the General Board of Global Ministries. Many persons were aware of the historical role placed by the General Church within the Missionary Conference. While there is the perception of maternalism from the National Program Division, comments from the survey do not provide clarity on how best to change some negative patterns of communication, relationships, and accountability. It was apparent that many people in the Missionary Conference look to the general church for funding and resources, and especially to the National Program Division. Survey results suggest that some of the friction may exist within the conference because of an assumption that the general church does not know, care, or understand the unique characteristics and needs of the Alaska Missionary Conference. This feeling was expressed in the survey the following way: The Alaska Missionary Conference leadership has felt isolated from the general church because of seeming lack of interest and understanding about our needs. When specifically asked how the general church can help, comments centered around finance and leadership. Several respondents desired greater flexibility in areas of enlisting and developing leadership. There were comments about better, more effective training programs to help address alcoholism, domestic violence, and other social problems in the state of Alaska. Throughout the data gathering process, the Advance for Christ and His Church was mentioned as a mechanism for channeling resources to critical needs in the Conference. Such expressions emphasize an expectation that resources be generated from outside the conference. In preparation for the on-site visit, the Study Team reviewed these emerging categories of responses. The team then generated a list of key questions, listed gaps for further exploration, and identified key persons and groups to meet with in order to gather as much information as possible related to implementation of the mandate from the 1992 General Conference calling for expanded mission and ministry in Alaska.
Conference Expectations. Persons currently residing in the Alaska Missionary Conference as well as past leaders were asked how this study could assist the Conference. There was a wide range of responses and expectations which include the following: (1) Helping the conference to understand itself better. (2) Helping the conference examine its relationship with related institutions. (3) Being an advocate with the National Program Division. (4) Setting a new course for the future. (5) Developing direction for new ministries to meet the needs of constituents. (6)Requesting staff of the general church, who could be readily accessible, to make frequent trips to the conference and provide services. (7) Providing computer technology to aid with communication problems.(8) Providing resources.(9) Viewing the conference as international (neither national or regional).(10) Enabling the conference to have its own resident bishop. (11) Making possible an airplane ministry to native villages.
Clearly, while the study focused specifically on "expanding mission and ministry in Alaska," many of the responses from the survey indicated the expectation that the study process would assist the Conference with future direction. This expectation was helpful to the Study Team prior to the on-site visit.
Survey results also uncovered some expressions of powerlessness. Example of this feeling are found in the following comments:
We want our own bishop. The United Methodist Church thinks organizationally versus mission. Our bishops are geographical, while other bishops in the church are missional.
The current mission is with; it is not by.
Bringing individuals into ministry from here does not always work.
At the same time that some respondents appeared to feel powerlessness, others wanted to be more proactive and to find solutions for their problems:
It is time for us to become self-sufficient.
Our biggest barrier is ourselves...we are afraid to live the gospel and challenge others with it...we have so many social problems like alcoholism, domestic violence, child abuse...but we have to do more rather than complain.
One fear articulated was that the study underway by GCOM might not make a difference because of an assumption that outsiders could not understand the needs within the state, or the conference, without experiencing its vastness during all seasons.
On-Site Visitation
The on-site visit by the study team to Alaska was made September 30-October 12, 1993. Prior to the visit, the study team, in consultation with its member from the Alaska Missionary Conference, the conference superintendent, and the resident bishop of Alaska, developed a process and procedure for on-site visits. In order to cover as much of the state as possible, the study team was divided into two groups. Each group itinerated to different parts of the state.
First, the study team met by conference call to perfect the interview schedule based on insights acquired from the "Needs Assessment." During the conference call, two team leaders were selected to oversee the data collection process, to convene all "town meetings" and other gatherings in Alaska, and to utilize the common questions prepared in an effort to ensure consistency and reliability.
Each team leader carried copies of the General Conference mandate and a list of members of the study team to share in meetings. Members of the team were instructed to take verbatim notes of each conversation, as these notes would serve in a similar fashion as the "Needs Assessment." Basically, the notes would provide emerging themes and critical input for this study process. The team also was aware that diversity was key to this process. Therefore, diverse cultural groups and opinions were emphasized during the overall study process. The staff person of the GCOM was in constant conversation with the conference superintendent to ensure that the team met with a diverse group of persons during the on-site visit.
It was agreed that there would be some data gathering experiences that all members of the study team would experience collectively, while at other times, the two teams would hold concurrent data gathering sessions in different parts of the state.
Data Gathering Sessions
The following visitation schedule indicates or lists the sites where the total team conducted focus group sessions:
Alaska Pacific University The contact at this United Methodist related institution was Dr. Thomas Trotter, former president. The purpose of this visit was to meet with key administrators, the chaplain, and the president to learn about possible linkages, services, and training related to the General Conference mandate.
Anchorage School District The contact was Dr. Lawrence Wiget, Director of Government Relations/Legislative Liaison. The purpose of the visit was to learn firsthand about a new statewide telecommunication network being developed (video, audio, and data transmission). Dr. Wiget expressed interest in assisting The United Methodist Church to be a part of the planning process for the statewide telecommunication system. Since communications was a major concern identified from the "Needs Assessment," the Team sought to gather information to address this need. Therefore, input from this conference was then shared with the conference superintendent.
University of Alaska The contact person was Dr. Douglas Barry of the Alaska Center for International Business. The purpose of the consultation was to gather information about Distance Education Programming from the State University's Telecommunication/Computer Center including usage, and innovative technology. Dr. Barry and his assistant offered the University's services to the Conference.
Museum of History and Art The conference superintendent had strongly urged the Study Team to visit this cultural center to learn more about the history, customs, and traditions of Native Alaskans. The visit to this center provided cultural perspectives and set the context for relating to Native Alaskans.
Arco Oil The contact person was Mr. Lane Rees, conference lay leader of the Alaska Missionary Conference. The purpose of the visit was to gain a perspective of the oil industry and its impact upon the people, environment, and the economy in Alaska.
Alaska Native Hospital The contact person was Audrey Armstrong, a social worker and Native Alaskan who helped the study group learn of the experiences of native persons through culture and traditions. The purpose of the visit was to tour the facility to learn of the extent and role of health services among Native Alaskans.
Consultation With Additional Key Leaders
Joe Senungetuk: A Native Alaskan who serves as a free-lance writer and speaker. The purpose of the consultation was to seek more information about Native American culture, concerns and challenges for the study pertaining to Native Alaskans.
Senator Suzanne Little: A State Legislator in Alaska. The purpose of the consultation was to gain greater insight about the role of government in areas such as the state's economy, environment, industry, Native American issues, and health care.
Dr. Gunner Knapp: A professor at the University of Alaska in Anchorage at the Institute of Social and Economic Research.
Reverend Neil Monroe: A Presbyterian executive providing a perspective on the mission work of the Presbyterian church in Alaska.
Reverend Carol Seckel:Conference superintendent during the initial stages of the study process. The purpose of the consultation was to learn about the work of the conference and identify areas for expansion in mission and ministry.
Bishop William Dew: The resident bishop of the Alaska Missionary Conference. The purpose of the consultation was to receive perspectives from the resident bishop about future needs of the conference, and input pertaining to the assigned mandate from the 1992 General Conference.
Constituents Within The Alaska Missionary Conference
Town Meeting A town meeting was held at First Church, Anchorage with approximately 75 persons present, including clergy, lay persons, and ecumenical and community leaders. The purpose of this town meeting was for the Study Team to conduct a focus group discussion utilizing the interview schedule, and to gather data pertaining to "expanding mission and ministry in Alaska."
Worship During the on-site visit, members of the Study Team worshiped in various local churches in the greater Anchorage area. These churches were urban, suburban, and rural.
Experiencing More of Alaska During Visit
Following this series of consultations, meetings, and experiences in Anchorage, the Study Team divided into two groups. Each group had representation from both the General Council on Ministries and the General Board of Global Ministries. TEAM ONE visited Fairbanks and Nome. TEAM TWO visited Juneau/Douglas and Bethel. A complete listing of these consultations and visits is as follows:
Team One:
Fairbanks
1. "Women in Crisis and Counseling Center Assistance" (WICCA).
2. Larry Bennett--Member of the consultation between the Alaska Missionary Conference and the General Board of Global Ministries. He is an active member of Fairbanks First United Methodist Church, and is on the faculty of the University of Alaska at Fairbanks.
3. "Bread Line" at Fairbanks First United Methodist Church. Contact: Sharon Hunter, Director.
4. David and Clarice Moore--David is the United Methodist Campus Minister at the University of Alaska at Fairbanks. Clarice is the Minister with Youth for the Fairbanks First United Methodist Church.
5. "Fairbanks Native Association Regional Center for Alcohol and Other Addictions."
6. Mike Walleri, attorney for the Tanana Chiefs Conference.
7. Town Meeting at Fairbanks First United Methodist Church.
Nome
1. "Teen Center," with Director Doug McCoy and several Community Center board members.
2. The village of Teller, Dorothy Isabell, Native Community Worker.
3. Town Meeting at Nome United Methodist Church.
Team Two:
Juneau
1. Tour of Junea--Downtown, Douglas Island, Mendenhall Valley.
2. Northern Light United Methodist Church---Native American Ministry Contacts: Reverend Mary Ann Warden, Associate Pastor and chairperson of the Alaska Missionary Conference Native American Ministries' Committee, and Dr. Walter Soboleff, retired educator, and Presbyterian chairperson of Native Ministries.
3. Lunch with United Methodist pastors: Kim Poole, Milo Thornberry, Greg Lindsey.
4. Meeting with Dr. John Pugh, faculty of the University of Alaska SE at Juneau.
5. Town meeting in Juneau.
Bethel
1. Public Health Services--Contacts: Liz Bunnyboy, Earl Polk, III, Ardyce Turner.
2. Covenant Church--Contacts: Chip and Joanne Swanson.
3. Roman Catholic Church--Contacts: Dorothy and Bob Aloysius.
4. Moravian Seminary--Contact: Dr. Kurt Vitt, Director.
5. Social Worker--Contact: Georgina Kacyon, former chairperson of the Native Ministries Committee of the Alaska Missionary Conference.
Additional Visits And Consultations
Each member of the study group had an opportunity to take an excursion trip to the North Slope to tour the ARCO facility at Prudhoe Bay.
Some of the team members also visited the Kenai Penninsula. A town meeting with thirteen (13) participants was held at Soldotna United Methodist Church, and a meeting with Stan Vogel, a teacher in the Soldotna High School, who has a high interest in the Russia Initiative. Another group also visited the Chickaloon Village Fish Hatchery.
At the conclusion of each visit, team members gathered to identify learnings and key themes. These were checked for accuracy with one another. Inquiry Forms ("Needs Assessments") were left for persons at each site. The Study Team encouraged persons to complete and return these forms to the GCOM office in order to provide additional input into the process. All raw data were collected and collated as a part of the study process involved in Qualitative Research Methodology.
Data Analysis And Implementation of Study Process
The study team gathered January 11-12, 1994, and reviewed the data. The Team, as a whole, categorized the responses and checked for accuracy. Emerging themes were identified and analyzed. Gaps in information were then noted for follow-up work by the study team. Finally, assignments to members of the study team were made to ensure that the following additional sources were contacted to provide necessary data to be analyzed and integrated into the findings:
1. Tongan Fellowship--Anchorage Contacts: Halatoa Saulala and Lupe Saufi.
2. Korean United Methodist Church in Anchorage --Contacts: Reverend Kim Moo Koo, and Mr. Lee.
3. African American Community--Fairbanks Contacts: Reverend James Hunter and Reverend Helen Philips.
4. Military Contacts: Fairbanks--Jim Messer, Col. Frazer Jones, and Military Spouses: Paula Gentz, Ellie Jennings.
The final data analysis was conducted by the total team, with writing assignments made in order to prepare a draft of a preliminary report. This first report did not include any final conclusions or recommendations, as it needed to be studied and analyzed for implications.
Another follow-up meeting of the study team was held on October 4-5, 1994, with the purpose of reviewing and reflecting upon the preliminary report. This draft report was shared with Bishop William Dew, resident bishop of the conference; the Reverend Billy Still, the new Alaska Missionary conference superintendent; Ms. Chris Spencer; the new conference council director, and other designated leaders of the conference. Feedback from these persons was received and reviewed by the study team.
The study team held its final meeting in February 1995, and considered input and feedback as the report was finalized. Rev. Billy Still and Bishop William Dew participated in this final process. At this stage, the team drafted findings and recommendations. This report was then shared with key leaders in Alaska. The final report was then presented to GCOM for adoption at its November 27-30, 1995 meeting. The following highlights of the data gathering process provided direction to the study process in the shaping of recommendations.
Highlights of Consultations--Town Meetings
Dr. Larry Wiget of the Anchorage School District informed the study team about a new statewide telecommunication system being implemented. There was hope that the conference could benefit from such a system in order to strengthen communication among its constituents. In meeting with faculty at the University of Alaska, the team observed a demonstration of this technology. The contacts made at the University were encouraging as they expressed willingness to work with the church upon request. There was much emphasis on distance education and computer linkages to address issues of isolation, education, and more effective communication across the state.
Senator Suzanne Little gave an overview to the study team about the economy of the state. A major reality in the state is that the economy is in flux due to decreasing amounts of oil, and changes in the fishing industry. Members of the study team observed that "people work from day to day based on the economy so the church must do outreach in creative ways because people move in and out of Alaska." The Team heard that the church must work with the people and resources that are available at that time. In the conversation with Senator Little, the Study team learned that not only is the state dependent on oil revenues (86 percent of the state revenue comes from oil and gas), but it also depends on fisheries, tourism, and technology. She expressed concern about the health of the people, especially related to rural sewage and water systems.
During town meetings, while some members expressed the need for the Alaska Missionary Conference to become more autonomous, others feared losing resources of the denomination they were now eligible to receive but might lose if the Missionary status changes. Almost everywhere the team went, members of the conference lifted up the importance of Native Alaskan ministries. However, from the visit with Native Alaskans, the team was not convinced that contemporary techniques would work in native villages. There was great focus on leadership needs within the conference along with funding needs of new ministries like aviation and roadside ministries. Many wondered about the future of their conference. Consistently, there was stated concern about the growing social problems and social service needs within communities. The study team was made aware of the preservation needs of native villages to avoid genocide by preservation of tribal languages, history, customs, and native spirituality.
The study team was helped through conversations with ecumenical groups. Presbyterians and Moravian leaders led the study team to affirm ecumenical relationships such as co-ops and other affiliations to envision and implement a variety of ministries.
The study team observed from its visit to the Alaska Pacific University that the University had not been used to its potential, and there could be more effective ways to link this institution to local churches and the conference. The University's president, Dr. Trotter, gave evidence of a high level of commitment of working with the conference.
In meeting with the resident bishop, Bishop William Dew, property matters were identified as one hurdle in relationship difficulties between the general church and the missionary conference. The National Program Division of the General Board of Global Ministries bought and held property since local churches did not have the resources. However, during the study process, the National Program Division determined the need to turn property titles of local churches and parsonages currently in use over to the Alaska Missionary Conference. Nevertheless, the study team heard a lot about frictions over property, and perceived this as an example of maternalism by the general church.
In Fairbanks, one respondent commented:
Property is one problem area. Much property is owned by the National Division which has an "absentee landlord" sort of role. The Alaska Missionary Conference tends to want to be the landlord of the properties...the "absentee landlord" versus tenant image is demeaning and involves a hierarchy which often means red tape when decisions need to be made quickly and with a consideration for the mission of Alaska.
Bishop Dew mentioned the high skill level needed by pastors who serve in this conference. Members of the study team heard frequently how pastors are most often chaplains and social workers as well as spiritual leaders. Also, because it takes longer to build trust, pastors devote a longer time period to pastoral services than is the case in the lower 48 states. Furthermore, the team observed there continue to be concerns about how pastors are selected and trained. One respondent challenged the study team:
Why does the pastor need to be a missionary with training from New York?
The team listened to many respondents struggle with the issue of clergy leadership. It was a feeling by clergy serving in Alaska that when they return to their home conference, they are often out of the loop of appointment making. They sense the itinerant system no longer knows what to do with them. There was also a stated frustration that the length of tenure for clergy needs to be longer in Alaska. At the same time, many felt clergy should be observed for burn-out. The team was aware that these concerns are not unique to the Alaska Missionary Conference.
When the study team visited with leaders about alternative structures for the Alaska Missionary Conference and new ways of recruiting clergy, there was no consistency in opinion. One person asserted:
To become a district of another annual conference could easily mean that Alaska would become a part of the "golden escalator" system, and in that non-missional structure, Alaska would certainly lose out. It could then become like "being sent to Siberia" instead of a positive place for reaching to the mission frontiers.
In contrast to this statement, another person in the Juneau Town Meeting advocated for the conference to break its missionary mentality and to become more autonomous. The study team received a mixed reaction among both clergy and laity regarding the issue of structure for the conference.
While some leaders felt the status of being a missionary conference impedes mission and ministry, the fear that the conference is not ready to have total autonomy was voiced because some persons felt areas of their work and ministry were more dependent on support than others. There appeared to be some confusion about the term "mission." When used synonymously with funding, it was challenged. However, the benefit of continuing as a missionary conference was expressed as including: (1) eligibility to receive funds through the Advance; (2) having a significant number of conference members serving on general program-related boards and agencies; (3) having a pool of missionaries to draw from; (4) screening of missionaries by the General Board of Global Ministries of clergy to ensure quality in pastoral leadership; and (5) the value system of an Alaska Missionary Conference that is positively different.
Some of the negative aspects expressed related to serving as a missionary conference include: (1) dependency, (2) never having enough persons in the pool to ensure quality pastoral leadership, and (3) people outside of Alaska always making decisions for Alaska.
Some reflected on what would happen if the conference becomes a district:
(1) The conference would lose its identity.
(2) They (Alaska Missionary Conference) would lose the ability to risk.
(3) Alaska would become a dumping ground or punishment for pastors.
There are dynamic leaders in the Alaska Missionary Conference who were found serving in many significant secular positions within Alaska (i.e. legislature, university faculty, executive of ARCO). However, in spite of the team's contact with persons in such positions, many of the hopes and dreams in the Alaska Missionary Conference remain fragmented because of crises and numerous needs within the state. One person remarked:
I saw a community that works with one another, but it needed to be strengthened. I am sure that many people have a lot already on their plates, and, therefore, some issues do not get dealt with. The unfortunate thing is that those that get dealt with are done when they come to the "crisis" stage.
On the other side of this comment comes the joy and celebration for the work of the conference. As one person observed:
We have much to celebrate as we think of all the important ministries and programs we (conference) have carried out.
There was input about the general church from a variety of sources from both the on-site visits, and the Inquiry Form (Needs Assessment). One respondent remarked:
There is the problem of who do you talk with in New York? Often, I get a run around from one person to another, with conflicting opinions given. Files often cannot be found; information is given which is inaccurate.
In spite of such complaints, the study team was struck by the affirmation of the National Program Division during sessions of Town Meetings. It was the sense of the team that the conference has little knowledge about the work of other general agencies.
There was repeated concern over communication within the conference and from the conference to the larger church.
There was frequent talk of how the conference could help ministry happen in Russia. One person remarked:
Alaska is the gateway to ministry in Russia and the Pacific Rim. The mission is on our door step in Alaska.
When asked to reflect on the goals of expanding mission and ministry in Alaska, some felt the Conference could do much more in this area. One issue which emerged in almost all gatherings and meetings was the significant issues facing Native Alaskans. Significant issues related to Native Alaskans are as follows:
(1) Subsistence
(2) Education
(3) Violence
(4) Empowerment
(5) Respect for the culture
(6) Alcoholism and other social problems
(7) Training and preparation for leadership
(8) Preserving the culture, including language customs, and spirituality
Many pointed to the need for The United Methodist Church to work ecumenically in finding new models which do not destroy the culture of indigenous people. This point was made by one of the resource persons who shared with the study team, Joe Senungetuk, who asserted:
I believe that...Third World citizens are from thousands of years old societies which had beliefs in and about a Higher Power which helps them to lead healthy productive lives until someone came around to tell them different ...you look at a Native language map of Alaska, you can see that some of the retention of language and culture pretty much coincides with who preached what, in what villages.
The study team met with members of other racial ethnic groups to gather their input. In a meeting with one Korean pastor and one Korean lay person, the team learned there are 5,000 Koreans in the Anchorage area, and ten Korean churches (three are Presbyterian, one is Covenant, one is Baptist, one is Full Gospel, one is Oriental Mission, one is United Methodist, one is Roman Catholic, and one is Seventh Day Adventist). The total members for all of these churches is about 1,200 members, with First Presbyterian being the largest, with 150 members. The Korean United Methodist Church has a transient membership of about 70 persons. Their biggest problem is leadership for a youth group, as they lose members to other churches who have stronger youth programs.
In a meeting with representatives of the Tongan Fellowship, the study team learned that the model that works for Tongan/Samoan fellowships is to find a strong leader who in turn will collect a community of followers. It has been observed that this model has met success by both the Mormons and the Assemblies of God.
What is needed most is availability of educational opportunities for pastors, and scholarship support for their pastor. There are about 300 Tongans in Anchorage, with only about 100 Tongans in the rest of Alaska.
The study team met with two African Americans who are active leaders in the African-American community in Fairbanks. They called for expanded ministry at the jail and youth facility. They also suggested that the churches sponsor workshops on "Cultural Awareness and Racism."
Prior to the study, the team reviewed demographics and noted the racial and ethnic constituencies in different parts of Alaska. The team was intentional in seeking out persons from different backgrounds in order to discover needs and concerns that would provide insights for the study .
The team also met with military families and representatives in Fairbanks. Team members learned of critical needs of military families such as mental health for spouses, transportation for church attendance, babysitters, isolation, parenting classes, and many other kinds of needs.
Summary
The study team met with many persons, traveled to different and diverse regions, and learned first hand about the complexities, challenges, and joys in ministry in the state. During this study process, many missional needs were identified, and real hardships were noted by the team. Members of the study team felt challenged by all that was seen, heard, and felt. This isolated region deals with social problems and conservation needs. At the same time, there is both hope and a challenge for The United Methodist Church in sharing dreams for a new future. This future is in the hands of all members of The United Methodist Church, and all of us are called to be faithful to where God is leading the Church in Alaska.
Conducting the study required the Team to better understand Alaska, the Alaska Missionary Conference and its history.
Recommendations
The quadrennial study on the expansion of ministry and mission in Alaska revealed the importance of changing the manner in which the affairs of the Alaska Missionary Conference are governed and managed.
In addition to shifts in basic policy regarding the nature of the Alaska Missionary Conference, and the procedures for acquiring the personnel who serve there, the study revealed a spectrum of potentially useful programmatic initiatives which we commend to both the Missionary Conference and the National Division.
I. The Missionary Conference Status
Recommendation: Alaska, at this time, should remain a Missionary Conference.
Rationale:
United Methodism in Alaska has been organized as a Missionary Conference since 1972, and a Mission since 1904. Alaskan United Methodists continue to make impressive investments in the growth of the Church. In a recent year, a third of the churches were involved in expanding their facilities for greater service. Today half of them are doing so or planning to do so. Members of the study team and members of the Alaska Missionary Conference recognize that expansion of the Church's base of support is an on-going major interest and challenge. Methodism in Alaska as a Missionary Conference and earlier as a Mission yielded the growth to date.
While continuing to recognize Alaska's historic relation to the Church through its National Division, the Alaska Missionary Conference is moving toward a new self-understanding. The study team believes that the structural and procedural changes which are recommended will aid a new era of church growth in Alaska.
The Alaska Missionary Conference is presently of insufficient size by every measure normally used (membership, number of churches, financial strength) to be an annual conference. Becoming a district in another annual conference would be prohibitively expensive for any of the present conferences in the Western Jurisdiction. Furthermore, Alaska's unique mission possibilities should not be restricted by their being absorbed into the missional agenda of another and distant annual conference.
The missionary conference status allows ministry in Alaska to remain vital and alive by providing a vehicle by which we draw upon the greater resources of the general church. It is the team's understanding that Missionary Conferences are reflective of connectionalism at its best.
II. Personnel
In addition to shifts in basic policy regarding the nature of the Alaska Missionary Conference, and the procedures for acquiring the personnel who serve there, the study revealed a spectrum of potentially useful programmatic initiatives which are recommended to both the Missionary Conference and the National Division.
Recommendation #1: Varied interests and kinds of needs for personnel should be addressed by managing multiple paths for entry into and tenure through professional ministry in Alaska. These entry paths would be at least the following:
A. Missionary: For the foreseeable future there will always be a place for missionaries in extraordinary and uniquely demanding situations in Alaska. Ideally, and over time, it is anticipated that most pastors would have full membership in Alaska.
B. Alaskans who are called to ministry: Alaskan churches are fully capable of generating new talent for full-time ordained ministry in Alaska. It is believed that their nurture, development, and eventual leadership will inure to the benefit of dynamic mission and ministry in Alaska. Conference membership in AMC would make their recruitment and qualification possible.
C. Elders or deacons who came into AMC from other conferences: Some will be appointed across conference lines as affiliate members and others will become full members of AMC.
Recommendation #2: To support the action of the Alaska Missionary Conference at its 1995 annual meeting asking the bishop of the Portland Area to initiate conversations with bishops and Boards of Ordained Ministry in the Western Jurisdiction with the intent of developing "memoranda of understanding" by which members of the Alaska Missionary Conference would be considered for appointment throughout the Western Jurisdiction when needed.
Rationale:
The Alaska Missionary Conference is of such a size that the itinerancy has insufficient numbers of possible appointments to provide an adequate number of appointments for a full member's total career path. Itinerancy is the best benefit to United Methodism when there is a viable pool of possible appointments available. This dynamic has indicated in the past that it was premature for the Alaska Missionary Conference to approve full membership in the conference as allowed by the Discipline for clergy serving in Alaska. On the other hand, not having full conference membership threatens growth and the long-term health of the conference, specifically in terms of the development of pastoral leadership.
The study team discovered three ways in which the lack of conference membership works against effectiveness and expansion of mission and ministry:
Local Pastors. These gifts of ministry are needed; however, local pastors cannot be developed with integrity in our current system. Once local pastors do all the work of preparing for associate membership, the Alaska Missionary Conference cannot offer that gift of recognition. The Alaska Missionary Conference has no membership and cannot ordain.
Alaskans called to the ordained ministry: When an Alaskan recognizes a call to ministry, they must be told that they can only be affirmed if they find an annual conference to which they can relate and where they can seek ordination. This is very discouraging and confusing, often causing people to reconsider their call.
A sense of ownership of the general ministry of the church. Without the possibility of conference membership it is unusual for anyone to spend their career in Alaska. Consequently, The United Methodist Church has few pastoral leaders with a broad sense of history and maturity within the context of the Alaskan church.
Each of the reasons cited above are even more critical in the development of pastoral leadership from among Native Alaskan people.
These recommendations do not require changes in Disciplinary language, nor do they require that other missionary conferences adopt the same policies.
It is expected that the complement of missionaries in Alaska will change over time and will become a smaller number. Developing new ordained pastors from Alaska will also emerge over time. Great hope exists that this entry path will provide the greatest means by which Alaskan Natives can become ordained leaders in our Church.
There will be cases in which pastors from any conference in the connection may be recruited for service in Alaska with or without becoming missionaries. They may choose to return to the conferences from which they came after their service in Alaska.
III. Communications and Technology
Recommendation #1: Communication technologies be further explored and consideration be given to the development of a plan which will enable every church in the Alaska Missionary Conference to participate in the Ecunet system, and that consultation with United Methodist Communications be held during this process.
Rationale:
The Alaska Missionary Conference is spread over such a vast area with so many clergy and churches in isolation from each other, that it will be helpful to explore and fully utilize the developing communication technologies. These resources can be powerful ways to link persons into supportive networks which are available in all kinds of weather, without the usual restrictions caused by great distances and by transportation costs. The Ecunet, for example, is an on-line computer service in which The United Methodist Church and other mainline denominations participate. The service allows for many kinds of communication, quickly and easily, such as, person-to-person, discussion groups on many topics, and the ability to access information on biblical, theological, and practical church-related issues. The Ecunet also offers the technology for committees and other small groups to "meet" electronically for discussion of issues or matters of common interest.
The Lutheran and Presbyterian Churches in Alaska are already utilizing this technology to a great extent on a regular and ongoing basis. Thus, the Alaska Missionary Conference clergy and churches have the opportunity to connect electronically both with other United Methodists and with the personnel of these, and perhaps, other denominations.
Of course, the Ecunet, which is dedicated to communication among the Christian community, is only one of the online services available. America On Line, CompuServe, and other such Internet-related services could also be utilized for even more information and communication.
Recommendation #2: The Alaska Missionary Conference explore communication applications and continue in dialogue with the appropriate personnel of the state university system and United Methodist Communications.
Rationale:
The data collected during the listening phase of the study suggests that there is a need for new ways to provide education and learning resources to persons who are distanced from the larger cities. The telecommunications technology which is available through the Alaska University system could be utilized to provide distance education both for United Methodist constituents and for persons living in the villages and small towns. Some possible uses for this technology include Christian education, worship experiences, and Bible study. Telecommunications could also be used to provide orientation and continuing education for pastors of the Alaska Missionary Conference.
It should be noted that the fax machine is another communication resource which is relatively inexpensive to use. Recognizing this potential, United Methodist Communications has made a fax machine available to the Alaska native ministries at Juneau and Nome. In addition, some other churches in Alaska already have fax machines.
IV. Relationship with Other General Agencies of The United Methodist Church
Recommendation: Representatives of each general agency visit the Alaska Missionary Conference on a regular basis for the purpose of:
[a] sharing information about their services and resources, and
[b] listening to the needs of the people and the churches of Alaska so that more culturally relevant programming for Alaska may be developed.
As a first step in this process, a consultation for general agency leaders with Alaska Missionary Conference leaders will be scheduled in the near future.
Rationale:
The Alaska Missionary Conference has had a historical relationship with the National Division of the General Board of Global Ministries, which has provided personnel and financial and administrative resources for the AMC. However, according to the witness in our listening, there is little communication between the Alaska Missionary Conference and the other agencies of the general church.
A few examples of ways that these agencies could be more helpful include:
[1] Board of Higher Education and Ministry: This board could help further develop the Alaska Pacific University chaplaincy; publicize the availability of scholarships for Native Alaskans; support campus ministry development; and provide support in leadership development in Alaska;
[2] Board of Discipleship: This board could develop bi-cultural Sunday School curriculum materials suitable for Alaska; make appropriate video educational resources available which could be used in Alaska, especially in the remote areas, and develop holistic stewardship materials which are relevant to Alaska;
[3] Board of Church and Society: The board could make possible the development of resources for Alaska native culture and environmental preservation;
[4] United Methodist Communications: This agency could assist the Alaska Missionary Conference with telecommunications and Ecunet;
[5] The Commission On the Status and Role of Women: This commission could help the conference deal with the issue of sexual and physical abuse of women in Alaska;
[6] The Commission on Religion and Race: This commission could give consideration to grants to Alaska natives and other ethnic groups from the Ministry Self-Determination Fund; and
[7] The General Board of Global Ministries: The Alaska Missionary Conference currently perceives itself as the gateway to Russia and the Pacific Rim. Thus, a more global perspective could expand its mission and result in a closer relationship between the Alaska Missionary Conference and the Board.
The Alaska Missionary Conference lay and clergy members of general agencies have a vital role in the ongoing communication between the conference and these agencies. This communication linkage should continue to be strengthened.
V. The Role of Alaska Pacific University
The following recommendations are put forward to encourage the Alaska Pacific University (APU) and the Alaska Missionary Conference (AMC) to work together to their mutual advantage:
Recommendation #1:
The Alaska Missionary Conference and the Alaska Pacific University are encouraged to cooperate in building interest in and support of Alaska Pacific University within the Alaska Missionary Conference. This might take the form of Alaska Pacific University Day/Offerings in the local churches, presentations to UMYF groups about Alaska Pacific University, etc.
Recommendation #2:
Strengthen the position of chaplain at Alaska Pacific University with an assurance that a United Methodist pastor would fill this position. This might involve some level of funding support for the position by the Alaska Missionary Conference or the denomination.
Recommendation #3:
The most aggressive recommendation is to explore the possibility of endowing a Chair of Methodist Studies at Alaska Pacific University. Such a position would help to solidify the relationship of the university to the denomination, work toward meeting some of the needs listed above, and along with the chair of Catholic studies provide a significant faculty resource for theological education.
The issues addressed by these recommendations are such that they should be considered by the Board of Higher Education and Ministry and the Commission on Religion and Race as well as the Alaska Missionary Conference and the National Division of the Board of Global Ministries.
Rationale:
A recurring theme that emerged in the investigations revolved around the need for various forms of theological training and education in Alaska, and, in particular, the role that Alaska Pacific University (APU), as a Methodist-related university, might play in meeting these needs.
Categories of needs are as follows:
1. Clergy continuing education.
2. Local pastor course of study .
3. Foundation courses toward a Masters of Divinity Degree. (For example, one or two years of a seminary education might be provided at Alaska Pacific University).
4. Specific emphasis upon training pastors from among Native Alaskans. (Look at the Moravian Seminary at Bethel with its one-person faculty as a model.)
5. Bringing speakers/programs of a broad interest to laity and congregation into Alaska. (These could be offered at the APU Anchorage campus and/or itinerate about the state as possible.)
Considering the isolation of Alaska and the great distances and expense in traveling "outside," it seems advisable to work toward meeting these needs within Alaska as much as possible.
At the same time, Alaska Pacific University has needs of its own. Among these are the need to attract more students, to broaden its mission, and expand its base of support throughout the state and the denomination.
VI. The Issue of Funding
Recommendations #1:
Decentralize functions now performed by the National Division in order to to accomplish them at less total cost. Thus, whenever it is feasible, an effort should be made to transfer responsibility from the National Division to the AMC along with some percentage of the funds currently being expended for these functions.
Recommendation #2:
Maintain the present program of Advance Specials but find additional channels for the Alaska Missionary Conference to solicit support directly from the churches and conferences of the connection.
Recommendation #3:
Make the necessary organizational changes to facilitate the use of local pastors and the worker priest model of ministry to radically reduce costs.
Recommendation #4:
To fund a Director of Development for the Alaska Missionary Conference. This individual would seek to significantly increase the level of current support from across the denomination. The individual would also undertake a denomination-wide, one-time funding effort to establish an endowment fund of sufficient size that the current block grant funding from the National Division would no longer be necessary.
Rationale:
In exploring the possibilities of expanding ministry and mission in Alaska, the issue of funding/funding sources has never been very far below the surface.
In recent years, the General Conference has assigned an ever-increasing array of programs to the General Board of Global Ministries while at the same time the available funds have decreased. Thus, there is less, not more, block grant money available to support ministry in Alaska. It appears to be a challenge to simply sustain the current level of work in Alaska and an even greater challenge to expand that work.
Although the AMC has grown in numbers each of the last seven years until 1994, still the 3,954 members (1995 AMC Journal) cannot be expected to adequately fund major new programs.
Already, the giving per person in Alaska is among the highest across the denomination as are the apportionments as a proportion of local church budgets.
Thirteen of the 28 churches in Alaska are part-time appointments and/or are non self-supporting and need to be seen as mission churches. Many are supported by Advance Specials along with equitable salary support from the AMC (a total of $75,000 in 1995). The total in Advance Specials to the Alaska Missionary Conference in 1994 was $245,845, plus an additional $20,598 in Advance Specials to the three National Division-related institutions.
With block grant financial support from the National Division decreasing, it is imperative that other solutions be examined.
Section II
History And Background
The next section of this report is intended to provide the history and background necessary for understanding the recommendations and findings of this study .
What was apparent to the Team from the very beginning was the importance of understanding as much about the unique history and culture of Alaska, as well as the missionary conference, as possible. Therefore, the study team spent several months reading about the state and its people prior to the on-site visit, and prior to attempting to make sense out of the data collected for the study. Ms. Betty J. Letzig, former staff member of the General Board of Global Ministries, was most instrumental in sharing much of this history based on her dedicated leadership and service with the Alaska Missionary Conference over a lengthy time period of her career with the Church. The history of Alaska is rich and provides the context for the findings and recommendations from this study .
Alaska And Its People
The 1992 General Conference mandate calls for a study of "...the possibilities of expanding The United Methodist Church's mission and ministry in Alaska in light of the emerging economic, social, environmental issues and spiritual needs." However, even the most basic dialogue on this subject is often difficult because "Alaska" conjures up such radically different images and impressions, depending upon each individual's exposure and experience.
Alaska is huge. It spans five time zones. It is larger than two states of Texas with an Arizona thrown in. It is 1500 miles from the tip of the Panhandle (southeast) to Barrow on the Arctic Ocean and half again that far from Attu in the Aleutians to Demarcation Point on the Beauford Sea. Not surprisingly, such great distances encompass great differences of terrain and climate. But ministry implies people, and the people of Alaska are perhaps even more diverse than the land and the climate. Most everyone is "from" somewhere else. It is quite cosmopolitan, inclusive of African Americans, Hispanics, Filipinos, Koreans, and Pacific Islanders. In addition, there are Alaskan Natives who are themselves very diverse, with three races represented (Eskimo, Indian and Aleuts) and many different tribes and language groups within each race.
About half of the Alaskan Natives continue to live in their villages which are almost all in the "bush," as opposed to being on the road system. These villages range in size from 50 persons to 1,000. The other half have migrated to the cities. Settlement in Alaska has been largely on the sea coast (of which Alaska has more than all of the other 49 states combined). In the interior, cities and towns have primarily grown up on the vast river system.
Just about half of the population of Alaska lives in Anchorage, which is a modern city of 258,464 in the south central part of the state. In the interior there are 85,016 persons in the North Star Borough, which includes Fairbanks with 51,766, and is the second largest population concentration in the state. The capitol city of Juneau, in the Southeast Panhandle, has 25,279 in the city itself, and a total of 29,283 in the county. The total population of Alaska in 1994 was 587,766.
There is a very limited road system connecting Anchorage to Fairbanks and the Kenai Peninsula south of Anchorage. It also ties into the Alaska Highway, which comes up from British Columbia. Thus, the great preponderance of the state can only be reached by air or by sea. Barrow, for example, has only a couple of months in the summer when it is accessible by sea. In several cities, the only accessibility to these places is by airplane.
Observations Common to Most of Alaska And Alaskans
In spite of the diversity, there are a few common threads connecting most of Alaska and Alaskans. A partial list might include:
1) Alaska is a long way from the rest of the United States. The military considers it an overseas assignment.
2) The distances are great and transportation, usually by air, is expensive.
3) The population is young, transient, and separated from extended family.
4)There exists a kind of frontier spirit and independent character but also a pervasive sense of isolation and loneliness.
5)Traditionally, there has been a boom-or-bust economy; first gold, then the military, then oil. Presently, about 86 percent of the state's budget comes from oil revenues which are decreasing, signaling difficult economic times ahead.
6) Alaska is strategically located on the crossroads of the Pacific Rim and is blessed with vast untapped natural resources.
7) Social ills are greatly magnified in Alaska. Alcoholism, drug abuse, domestic violence, and suicide are many times the national average.
Differences Within Alaska
Although there are many common dimensions to living and being in ministry in Alaska, still the differences can be great. Anchorage is a reasonably large city, not too far north, and close to the ocean. Most services found in any city of its size are found in Anchorage. It is the hub of air travel and is the center point on the road system (limited as it is).
Fairbanks is located in the sub-arctic interior of Alaska where temperatures can dip into the -60<F"Arial">[[ordmasculine]]<F255> F range, and the winters are long and dark.
The towns of the Southeast Panhandle are perched between the ocean and high coastal mountains. The climate is more temperate but has large amounts of precipitation. The scenery is spectacular, but there are no roads, only ferries and airplanes.
The Kenai Peninsula is on the road system, and not far from Anchorage. The towns are small, but the distances between them are manageable.
The Aleutian Islands are a world unto themselves, remote, desolate and subject to fog, high winds and great storms.
Along the coast of the Bering and Chukchil Seas and the Arctic Ocean are villages populated primarily by Eskimos, whereas in the great interior there are villages of Athabascan Indians along most of the rivers. None have more than three or four thousand persons; most are much smaller. The same is true of the villages of Tlingit, Tsimshian and Haida Indians in the southeast. Perhaps the greatest diversity within Alaska is the cultural and economic difference between native villages located in the bush and the rest of Alaska.
The Question of Ministry And Mission in Alaska
It seems as though it will be helpful to invent terms to allow us to address the radical differences between life in the villages and life in the other cities and towns. Since native villages in Alaska have much more in common with the nations of the Third World than with the developed, industrial First World countries, let us simply refer to them as "Third World." Since the rest of Alaska is still significantly different from life and ministry in the rest of the United States, let us call it the "Second" and "Third Worlds."
Due to the Alaska Comity Agreement of 1880, the churches of the Alaska Missionary Conference (AMC) are essentially all located in "Second World." They are primarily white, middle-class, not unlike the rest of the denomination in the lower 48 states. Some are medium sized, many are small, none are large by most standards. Nearly all are engaged in important ministries in their communities and several are financially strong and self-supporting. However, nearly half are either less than full-time appointments and/or are dependent upon some form of financial support. Distances are generally too great to yoke churches together in multiple-point charges. However, Nome on the Bering Sea Coast is an exception in that both the town and the church are about equally divided between Alaskan Natives and non-natives. Unalaska, in the Aleutians, is far too unique to be placed in any category, and places like Willow and Trapper Creek can perhaps be called border churches, somewhere between the "Second" and "Third Worlds."
There were 27 churches, 26 pastors, and 3,954 members in the Alaska Missionary Conference (AMC) in 1994. Pastors and laity in the "Second World" churches worry about all the issues that confront churches everywhere. Their issues are evangelism, church growth, spiritual development, stewardship, youth ministries, family struggles, along with all the social ills of urban, suburban and rural communities.
Along with the struggles common to most American Methodists, the social problems are exaggerated in Alaska, even in the "Second World." However, the problems in the "Third World" are an order of greater magnitude. Alcoholism, suicide, fetal alcohol syndrome, and domestic violence are at epidemic proportions. The traditional subsistence lifestyle and cultural traditions are under attack. Community infrastructures, such as clean water and sewer systems, often do not exist, or are inadequate.
Alaska is a land so vast that it defies the imagination; it is a wilderness so profound that no description can do it justice. This most northwestern area of the United States is one-fifth the size of all the lower 48 states combined encompassing 586,412 square miles, 30,000 miles of coastline, countless unnamed peaks, 17 of the highest mountains in the United States, and one-half of the world's glaciers, 3,000,000 lakes, and 3,000 meandering rivers. Alaska is "the biggest and best chunk of unspoiled wild America " (US News and World Report, October, 1993).
Alaska is big; Alaska is beautiful; Alaska is rich in natural resources. It is one place about which it can now be said that resources are still abundant. They have not been spoiled by over-population and over-use. There is still an opportunity to be more responsible than has been the case in many other areas. However, the question of how to preserve or develop these rich natural resources is a hot item of debate, both in Alaska and in the rest of the United States.
Of the natural resources, the land itself is vital. Though the area of the state is vast, the variations of terrain and climate are dramatic, from the lush vegetation of southeastern Alaska to the barren tundra of the far north. Throughout the expanse of so many miles, there are only about 587,000 people, and nearly one-half of these live in the Anchorage area. Approximately 200 native villages, ranging in size from 1 to 6,000 people, (with average size under 1,000) provide homes for some 30,000 persons with another 30,000 native persons living in the state's cities. This means that there are fewer persons per square mile in Alaska than in any other major area of the United States. It is also true that the wide open spaces are not easily inhabitable by larger numbers of people. There are only 4,200 miles of paved streets and highways in Alaska, and even with the unpaved roads added on to this number, there are not many roads available. Transportation to many areas of the state is limited to dog sled, snowmobiles, boats in the summer for areas near rivers, and airplanes. At this point, 88 percent of the land is controlled by the federal and state governments, and almost 12 percent by native corporations. Less than one percent of the land is in private hands.
Oil is probably the best advertised of Alaska's natural resources. The development of oil production on the northern slope, along with the 800 mile Alaskan Pipeline which transports oil from Prudoe Bay to Valdez, provided an economic "boom" for Alaska. The construction phase brought many persons to Alaska for high paying jobs. While employment at the northern slope fields is now less, the companies involved are still major employers within the state. In 1993, the Alaska Pipeline transported an average of 1.6 million barrels of oil daily. The revenues from the sale of oil and gas throughout the state account for about 86 percent of funding for the state. This has boosted many expenditures, including the practice of "revenue sharing" with the population, a sort of reversal of the income tax. Each certified citizen of the state receives an annual payment. In 1993, it was almost a thousand dollars per woman, man, or child. However, unless other oil reserves are found and developed, this rich source of revenue will run out. The revenue is already decreasing as the production decreases. The price of oil in the world markets, of course, also influences the revenues the state receives. Some projections indicate that production from the northern slope oil fields will decline about ten percent a year until there will finally be little left. This raises two serious questions. Should the state keep on spending in the hopes of finding replacement revenues with the possibility of an eventual deep recession? Or should the state gradually begin to reduce spending from oil revenues to a sustainable level?
Alaska is rich in many other minerals and precious metals. The "ravaging of the land" by mining interests in the past feeds a current controversy over "conservation versus development."
Alaska "breathes with life," supporting the most varied and abundant wildlife in North America. Dall sheep, grizzly bears, brown bears, black bears, polar bears, moose, red fox, squirrels, seals and walruses, whales, many species of fish, and enormous quantities of migratory birds are just a portion of the list. Wildlife provides beauty and interest for the tourist; it provides subsistence food sources for native people; it provides economic opportunity for many commercial interests; it provides an exciting sports opportunity for many Alaskans and tourists who are interested in hunting and fishing. This huge resource has given economic support to the state. The fisheries and canneries have been vitally important for certain parts of the state. As with most of the resources in Alaska, however, there is competition and often high tensions over how the wildlife resource should be managed. Should native persons have the highest priority for subsistence harvesting? How much should the sports person be entitled to have? How is the commercial part of the triangle to be protected? Political, and sometimes racial conflicts are involved with this issue. The goals of achieving both commercial and environmental protection create conflicts.
The plant life of Alaska, like the wildlife, is rich and varied. The flowers and bushes, the forest, the tundra all have beauty to offer to the landscape. A primary issue has to do with timber harvesting. Should more areas be set aside as wilderness areas which are protected from timber cutting, as well as most exploration for minerals and gas? Alaska has millions of acres of valuable forests, so there is conflicting opinion between commercial interests and goals for environmental protection.
History of Methodist Work in Alaska
It was the United States Army that took charge of the Alaska territory when the Russians withdrew on October 18, 1867. A semblance of law and order was maintained until all troops were withdrawn due to the 1877 Nez Perce uprising in Idaho, leaving a sole United States' representative in the territory and the customs officer at Sitka. For the next two years, 1877-79, the Treasury Department administered Alaskan affairs through a Deputy Collector of Customs. During the next five years, the United States Navy was in charge until the congressional act of May 17, 1884, provided for the appointment of a governor and the organization of the first effective government in the District of Alaska. The temporary capital was located at Sitka.
During the earliest years, none of the Protestant churches made any attempt to meet the spiritual needs of the residents there. The first tentative exploration by the Methodist Church was from Canada, not the United States. In 1877, the Rev. Thomas Crosby, from Fort Simpson in British Columbia, crossed the mountains into Wrangell. There he discovered that some Indians from his church in Fort Simpson, who had come to Wrangell to cut wood for Fort Wrangell, had been holding services since the spring of 1876. Among that group was Clah (Philip McKay) who was conducting the services which were well attended by the local Indians. Though Clah had planned to return to Fort Simpson when their contract was completed, Rev. Crosby urged him to remain in Wrangell to open a school and continue conducting services. Crosby declared Clah to be "The Apostle of Alaska." There were 60-70 students in school and as many as 200 attending services.
It was later that same year (1877) that the Rev. Dr. Sheldon Jackson, who had earlier been named by the Presbyterian Church as missionary to the Northwest Territory, arrived in Wrangell with Mrs. Amanda McFarland, who was appointed to open work there. Clah and Mrs. McFarland worked together until his death in December at the age of 30. Wrangell remains one of the strong centers of Presbyterian work in Alaska.
Comity Agreements
Dr. Jackson returned to his work in the Rocky Mountain States but became a tireless advocate of Protestant mission work in Alaska. It was clear that the task of evangelizing Alaska was too enormous for any one denomination to carry alone. In 1880 in New York City, Dr. Jackson called together all of the heads of the mission boards to discuss needs in Alaska. An agreement was reached in which each denomination decided which geographical areas would be their responsibility. The Baptists chose Kodiak Island and the Cook Inlet region. The Episcopal Church continued with its mission development in the Yukon, an extension of their work in Canada. The Methodists accepted the Aleutian and Shumagin Islands, while the Moravians agreed to concentrate on the Valleys of the Kuskokwin and Nushagah Rivers. The Cape Prince of Wales area was accepted by the Congregationalists. Finally, the Presbyterians agreed that, in addition to their work in the Southeast, they would also start work at Point Barrow on the Arctic Ocean since no other denomination wanted that area.
The General Conference of 1980 adopted a resolution entitled, "Comity Agreements Affecting Development of Native American Ministries by The United Methodist Church," which revoked the Church's adherence to such policy. The Resolution concluded: "...that The United Methodist Church states, as a matter of policy, that it is not a party to any interdenominational agreement that limits the ability of any annual conference in any jurisdiction to develop and resource programs of ministry of any kind among Native Americans, including the organization of local churches where necessary" (Book of Resolution, p. 206).
However, to an amazing extent these comity agreements continue to guide the work of the denominations today, except in the cities. Distances, geographical obstacles, and limited personnel and resources in each of the denominations have encouraged cooperation rather than competition and strengthened an ecumenical approach to various forms of ministry.
Methodist Beginnings
It was the women of The Methodist Episcopal Church who established the first Methodist mission work in Alaska. Only five years after the Woman's Home Missionary Society (WHMS) was organized, they established a Bureau for Alaska. The next year, 1886, the Rev. John and Mrs. Ethelda H. Carr were sent to Unga in the Shumagin Islands to establish a church and a school. Despite Mrs. Carr's death within a few months of their arrival at Unga, Rev. Carr continued his ministry until 1891 as both local pastor and a teacher in the government school.
In 1887, the WHMS voted to expand its ministry in Alaska by opening a 16 person children's home and industrial school in Unalaska. The first appropriation was made in 1889, and Professor and Mrs. John A. Tuck were appointed to begin the school in 1890. Even before the home could be built they had taken two orphan children from Attu into their own home. Soon there were 18 crowded into the leaky five-room home. It was 1901 before the Jesse Lee Home for Girls was completed and another three years before the Boys Home was built. This work continues as a part of the present day Alaska Children's Services.
It was not until August 1897, that the Western Norwegian-Danish Conference of The Methodist Episcopal Church under the leadership of Bishop Charles C. McCabe recognized the need for a ministry to the miners who had come with the Klondike Gold Rush and consequently accepted Alaska as a mission area. The Rev. Carl J. Larsen was appointed as Presiding Elder of the Alaska District. On October 24, he preached his first sermons with two services in the morning at Douglas and two more in Juneau that afternoon. In each place, one service was conducted in Scandinavian and the other in English. It was in 1898 at Dyea that the first Methodist Episcopal Church was built in the Alaska territory. In December, the Larsens moved to Juneau where a new church was organized in January 1899.
The Rev. J. J. Walter was appointed to succeed C. L. Larsen as superintendent and assigned to Skagway. He immediately determined the need for a Methodist College and an impressive concrete and stone structure was built in Skagway. McCabe College, named for Bishop McCabe, opened in March 1900, with E. Victor Smith as president, but due to new education laws, the Trustees found it necessary to close the college during its first year.
In 1890, Walter started churches in Douglas City and Ketchikan. Responding to repeated and urgent calls from an Indian tribe located 25 miles from Ketchikan, he opened a mission among them "at their ancient capital, Klukwan" (Copplestone, p. 863f). By 1902 under the leadership of the Rev. Milo A. Sellon, the church had a membership of 175.
Because of the earlier comity agreements that had granted the Presbyterians responsibility for the Native Peoples of southeastern Alaska, the work had to be transferred to them.
@MINORHEADING = Alaska Mission
The Alaska Mission officially dates its beginning with the Annual Meeting held at Juneau in July 1904, with Bishop John W. Hamilton of San Francisco presiding. However, an earlier "organizational meeting" had been held in Tacoma, Washington, on September 23-24, 1903, also under Bishop Hamilton's leadership. The Mission met annually in Alaska from 1904-1924 when the work was made a part of the Puget Sound Conference. At Union in 1939, the Alaska Mission was reinstituted. At the first meeting there were three churches, Douglas, Ketchikan and Skagway, with 30 members and 4 probationers. Each of those churches as well as Juneau (1904), Fairbanks (1906) and Nome (1907) received donations from the Methodist Board of Church Extension to assist in their initial building programs (Middleton, p. 37f).
Many early churches, including Dyea, Douglas, Juneau, Fairbanks and Skagway, were abandoned as the communities became "ghost towns" or diminished in size. Even before the fire in Douglas in 1911, that work was discontinued. The church was re-established in 1945 as the Douglas Community Methodist Church, the result of a merger with the Congregational Church. In Fairbanks, the work was discontinued in 1918 and the congregation merged with the First Presbyterian; work was not reopened until 1952. The church in Nome was federated with the Congregational Church from 1913 until 1948 when it again became a separate Methodist congregation, merging both the Eskimo and Anglo membership. In Juneau, as recently as 1952, after their building was condemned to make way for a new state court building, the congregation merged with the Presbyterians to form the Northern Light United Church.
Women Organized For Mission
Beginning with their work in Unga, followed by the establishment of the Jesse Lee Home in Unalaska, the Methodist women concentrated their efforts in the area of child care and social welfare among the Native Peoples. Their first mission with the Bering Sea Eskimos was the Reindeer Mission at Sinuk (also known as Sinrock) in 1906. A chapel, school, and industrial home, the Hilah Seward Home, were started within the first year. Under special provisions from the government, a herd of 100 reindeer with a competent herder was loaned to the Mission enabling them to better survive the dire conditions. There was also the expectation that each native family would soon own a small herd. Under the leadership of Deaconesses Nellie M. Cramer, M.D., and Inez Walthall, the efforts of preceding years flourished, and the first Eskimo Methodist Church in Alaska was organized. Floods, a fire, and the influenza epidemic of 1918 resulted in moving the small number of children to a newly established emergency orphanage in Nome in 1919 and, subsequently, to Seward in 1925, thus bringing the work in Sinuk to a close.
The work in Nome was begun as an extension of the Sinuk Mission in response to government appeals to mission boards to come to the aid of the Eskimos left behind in Nome after the Gold Rush. Deaconess Harriet L. Barrett came from the Jesse Lee Home in Unalaska to open a community center in 1911. Because of Mrs. R. H. Young's commitment to the work in Alaska and her personal funding of the project for the first year, the project was named the Lavinia Wallace Young Mission in her honor. The no-longer used Methodist Church, and the parsonage were leased to the Woman's Home Missionary Society. The revival in Sinuk had spread to Nome, and 20 persons joined the Eskimo Church. The WHMS was solely responsible for all the work in Nome until 1948 when the Methodist congregation was re-established as separate from the Congregational Church, and the Eskimo congregation merged with the new congregation.
Maynard-Columbus Hospital was opened in 1917 under the supervision of Bertha Saville, a registered nurse. Its services were vital during the influenza epidemic of 1918, the diphtheria epidemic of 1925, and the fire of 1934. It also became home to many of the old "sourdoughs" who had remained behind after the Gold Rush and had no one to care for them. Work with the Territorial Health Department to combat tuberculosis became a priority in the late 1930's. With the establishment of the Bureau of Indian Affairs hospitals, the hospital refocused its work to serve the growing number of non-natives in the area. Finally, in 1977, the Women's Division (successor to the WHMS) sold the facility to the Norton Sound Health Corporation.
The Seward General Hospital was the last major institution which the WHMS undertook. In 1930, after three years of appeals from the Chamber of Commerce, they took charge of a building that the city had remodeled and fully equipped to serve as a hospital for the region. One condition was that the children of Jesse Lee Home would have medical and hospital care. In 1959, the hospital was turned over to the City of Seward.
The Commissioner of Health of Alaska sent the next appeal to the Woman's Division of Christian Service, and, in 1946, they took over an abandoned 150-bed army hospital as a tuberculosis hospital known as Seward Sanitorium. The need was desperate with over 4,000 Alaskans with the disease and only 250 beds in all of the Territory. Patients ranged in age from two months to 84 years.
A plaque in front of the facility honors Dr. E. W. Gentles, whose work with the Territorial Department of Health virtually wiped out tuberculosis in Alaska.
Unfortunately, the preventative measures were not maintained, and tuberculosis is again a major health concern.
On July 1, 1958, the few remaining patients were transferred from the Seward Sanitorium to a new facility, the remodeled nurses residence, just next door. The Wesleyan Hospital for Chronic Diseases was the only such hospital in the state. In 1972, it became the Wesleyan Nursing Home, specializing in care for the psychiatric patient. Continually changing with the changing needs, it is today known as the Wesleyan Rehabilitation and Care Center, Inc.
Jesse Lee Home continued to operate in Seward, except for the War Years, 1942-1946. The Good Friday earthquake in 1964 damaged the buildings beyond repair. The decision was made to relocate to Anchorage where more adequate care was available to meet the needs of the children in a "treatment oriented program of care." The new Jesse Lee Home opened in January 1966. In 1970, the American Baptist Anchorage Children's Christian Home, the Lutheran Youth Home and the Jesse Lee Home merged to form the Alaska Children's Services.
World War II
During World War ll, the United States evacuated the Aleutian Islands which resulted in the closing of all Methodist work in that region, including Jesse Lee Home in Seward. It had moved there from Unalaska in 1925, when the children from the Children's Home in Nome were also moved to Seward. The Home was closed from 1942-1946.
Anchorage at that time was a small town of only 5,000 but growing rapidly as a center of war-related activity. Methodists were asked by the Alaska Christian Conference Council of Churches to redirect their energies toward ministry there, and the first church, Baxter Memorial Methodist Church, was organized in Anchorage in 1944, with their first service being held on October 22 in the American Legion Hall.
The end of World War ll brought a new sense of "permanency" to Alaska. Previously, most persons there intended to stay "only a year or two." However, rapid turnover of membership continues to be a challenge. First Church Fairbanks, for example, received over 100 new members each year from 1952-1963, but, even so, in one of those years it showed a net loss of 30 members.
Meeting The Challenges
The geography and the terrain of Alaska are hard to comprehend for those who have not experienced it. Creative approaches have been used to meet the challenges of great distances, difficult transportation, and widely scattered population centers. All of the churches in the Southeastern Region are accessible only by ferry or plane. The same holds true for Nome. The highway from Seward to Fairbanks does provide access to all of the Kenai, the Anchorage metropolitan area (with over half of the population of the state), and the communities along the Parks Highway, but distances are great and travel often hazardous.
The Kenai Peninsula Mobile Ministry (the circuit rider in a truck), begun in August 1949, by Gene and Lillian Elliott, helped lay the foundation for several churches which grew out of his preaching points. The Alaska Native Ministries program received its first full-time staff in 1974 with the appointment of an ordained pastor from the Tsimshean Tribe in Metlakatla. In 1974 a Pipeline Chaplaincy program was started by the Alaska Christian Conference. The director's salary was paid by the Alyeska Pipeline Service Company. All other denominations, including the United Methodists, funded additional personnel. The program ended in 1977 with the completion of the pipeline.
The Parks Highway Parish established in 1981 along 100 miles of highway resulted in the Willow Church being established in 1982 and the Wasilla Church in 1983. The work at Trapper Creek, begun that first year, continues as a Fellowship.
Since 1880 when Dr. Sheldon Jackson first called the mission executives together in New York City, cooperation among the denominations has been an important ingredient of ministry in Alaska. In the mid-fifties an Alaska Association of Churches was formed, which in 1958 became the Alaska Council of Churches, and in 1972, it was reorganized and adopted a new name, The Alaska Christian Conference .
Alaska Methodist Pacific University
Dr. P. Gordon Gould, who grew up in Jesse Lee Home, was the first Aleut to become an ordained Methodist pastor. Dr. Gould served as superintendent of the Alaska Mission from 1949-1954. His "dream of a lifetime" was the establishment of a Methodist college in Alaska. As a staff member of the National Division of the Board of Home Missions and Church Extension, he worked untiringly toward that end. Alaska Methodist University received its charter in 1957 and began classes in 1960.
Financial problems forced the University to close in 1976. An announced sale to the University of Alaska was not consummated, and in 1977 under the direction of a new president, the University was reopened under a new name, Alaska Pacific University, with 26 full-time students and 107 students total. Today it is a thriving university.
Missionary Conference
The concept of a Missionary Conference is a part of the legacy the Evangelical United Brethren Church brought into The United Methodist Church in 1968. In the EUB Church the Kentucky Missionary Conference (renamed Red Bird Missionary Conference at Union) had the same privileges as a regular conference when it was authorized in 1955. It had the right to vote and could ordain its own ministers and receive them into membership in the missionary conference. At the time of Union in 1968, these rights were not included in legislation for the new United Methodist Church.
In 1972, a petition, supported by National Division, was submitted and passed by the General Conference authorizing both the Alaska and Oklahoma Indian Missions to become missionary conferences. That General Conference reinstated the earlier privilege of electing delegates to general and jurisdictional conferences, with voice, not vote. The right of ordination of ministers was still denied to the Alaska and Red Bird Missionary Conferences. An exception was made for the Oklahoma Indian Missionary Conference, allowing it the same ordination privileges as a central conference to effectively utilize indigenous leadership within the missionary conference. Following the General Conference of 1976, a Constitutional Amendment was approved resulting in all Missionary Conferences having both voice and vote and the right to determine whether or not they would establish the right of full ministerial membership. Alaska has not voted to establish that right, while both Oklahoma Indian and Red Bird Missionary Conferences have established that right.
Alaska Missionary Conference
The first session of the Alaska Missionary Conference was convened on May 30, 1972, in Brown Chapel of Alaska Methodist University with Bishop W. Maynard Sparks presiding. Ac Wischmeier, who had served as superintendent of Alaska Mission since 1969, became the first conference superintendent. Statistics for 1971 showed 17 churches with 4,235 full members.
Fluctuations in the population and in the economy have consistently been reflected in the strength and membership of the churches in Alaska. At the height of the "oil boom," membership totaled 4,235; with the "bust", nearly a fourth of the membership was lost. At the time of their Centennial in 1986, statistics showed 3,836 members, 32 churches and 30 pastors. Reports for 1994 showed 27 churches with 3,954 full members and 26 pastors.
In 1974, a process was set in place known as the Alaska Continuing Consultation Committee to better facilitate mission and ministry in Alaska. Both the Alaska Missionary Conference and the National Division name representatives who serve for a quadrennium. The Consultations have been continued on an annual basis with the sites alternating between Alaska and New York City. While specifically consultative and not legislative, these on-going sessions have facilitated the resolution of property and financial issues and the development of strategies for 26 new mission endeavors.
New And Native Ministries
The vast distances, sparse population (except in the Anchorage area) and limited financial resources are a constant challenge to the Alaska Missionary Conference as it seeks to be faithful to the mandate of the gospel. Committees on New and Native Ministries are charged with responsibility to recommend new areas of ministry. Ministry to the people of the village of Wales was undertaken for a brief period as an outreach of the church in Nome. The Lutheran Church then reassumed its responsibility for ministry in that village.
In 1990, retired Deaconess Ann Janzen and her husband, Harry, volunteered for two years to explore the need for The United Methodist Church to re-establish its ministry in Unalaska. Their efforts were eminently worthwhile, and a new church was chartered in February, 1993. A new building constructed by work teams from Alaska and across the lower 48 was completed in September.
Changes in the world political structure and Alaska's proximity to Russia and the Far East opened up possibilities for ministry among the Yupik people in Chukotka, Siberia Far East, in cooperation with Presbyterian, Lutheran, Evangelical Covenant and Moravian churches. United Methodists John and Della Waghiyi from Nome graduated from the Moravian Seminary in 1990. Following some brief visits to Chukotka, they were approved for service under the World Division of the General Board of Global Ministries. A recurrence of his cancer and his untimely death prevented the fulfillment of his dream of long term service among his own people. The work continues as an ecumenical venture.
Other probe visits have been made to Magadan and Ola to discover what humanitarian needs can be met there.
Exploration is currently underway in Anvik, a village on the Yukon River, at the invitation of the people of the village.
Sustained major funding for all such projects is a major challenge as the Alaska Missionary Conference continues in ministry into the 21st century. Effort is underway to encourage the conferences and churches of the Western Jurisdiction to participate in the Russia Initiative and to use Alaska as the Gateway to Russia Far East. The Alaska Missionary Conference personnel are cooperating in this endeavor.
Unique Role of The Conference Superintendent
The bishop providing episcopal supervision for the Alaska Missionary Conference appoints a conference superintendent to serve in the conference.
Much of the responsibility of the conference superintendent is described in the Discipline in chapter 4, "The Superintendency". Sections Vl, Vll, and Vlll particularly apply. However, in the absence of districts and district superintendents, there is no Cabinet. The bishop and the conference superintendent meet together frequently to provide the administrative supervision of the conference.
The bishop providing episcopal supervision of the Alaska Missionary Conference resides in another state. Therefore, the conference superintendent has specific responsibilities and opportunities that are peculiar to this office. The conference superintendent is the residential administrative officer of the conference making decisions and performing tasks that are required of the office, always in consultation with the bishop.
The conference superintendent is a colleague of other judicatory executives and bishops who serve the ecumenical community of Alaska. There are meetings, events, conferences, and other occasions when a bishop may be expected to be present on behalf of The United Methodist Church, but because of the distance and the timing of such occasions, the conference superintendent will be expected to represent the conference on behalf of the bishop.
Alaska Study Team Members
GCOM Members:
John Blackadar, GCOM member; clergy person, New England Conference.
Donald Hamilton, GCOM member; clergy person, Yellowstone Conference.
Thomas Taylor, GCOM member; clergy person, Alaska Missionary Conference.
Nancy Yamasaki, GCOM member; Study team Chair; clergy person, Pacific Northwest Conference Associate Conference Council Director.
Ex-officio: William W. Dew, Jr, GCOM member; President of GCOM, resident bishop of the Alaska Missionary Conference
Staff:
Trudie Kibbe Reed, GCOM, Associate General Secretary (through August 15, 1995) lay person and Candidate for Diaconal Ministry.
Linda Bales, Staff Consultant, lay person (beg. September 19, 1995)
Resource Persons From General Board of Global Ministries, National Division:
Paul Dirdak, Chairperson, National Program Division
Betty J. Letzig, National Program Division Staff
Cynthia Kent, National Program Division Staff
Resource Persons From the Alaska Missionary Conference:
Carol Seckel-(1992-June, 1994) Conference Superintendent
Billy Still-(July, 1994-Present) Conference Superintendent
Bibliography
Copplestone, J. Tremayne, History of Methodist Missions Vol. IV: Twentieth Century Perspectives (The Methodist Episcopal Church, 1896-1939). The Board of Global Ministries, The United Methodist Church, New York, 1973.
Daily Christian Advocate, "Mission on Our Doorstep", Advance Edition 1980, pp. E57-E67.
Encyclopedia of World Methodism, Vol. I, The United Methodist Publishing House, Nolan B. Harmon, General Editor, 1974.
Meeker, Ruth Esther, Six Decades of Service 1880-1940, Continuing Corporation of The Woman's Home Missionary Society of the Methodist Episcopal Church, 1969.
Middleton, W. Vernon, Methodism in Alaska and Hawaii: New Patterns for Living Together, Editorial Department, Joint Section of Education and Cultivation, Board of Missions of The Methodist Church, 1958.
Shepard, Bea and Kelsey, Claudia, Have Gospel Tent will Travel: The Methodist Church in Alaska Since 1886, Conference Council on Ministries, Alaska Missionary Conference of The United Methodist Church, 1986.
The Book of Resolutions of The United Methodist Church, United Methodist Publishing House, 1992.
General Conference Webmaster: Susan Brumbaugh
PETS Creator: John Brawn
Petition Text: 21680-GJ-NonDis-O
1996 United Methodist General Conference